Explanation vs. Inplanation: multiversal embodiment through the Ouroboros

Being a Poem in the Making (Part #7)

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The difficulty with the argument above is that it takes the form of lengthy "explanation" at a time when there is "re-cognition" of the need for "inplanation" -- or possibly "implanation". Rather than reference to the incomprehensible beginning and endings of spacetime, there is a fundamental, and urgent, need for meaning in the here and now. "Explanation" effectively takes people out of the plane of the reality in which they live without ensuring they are nourished by the perspectives offered. "Inplanation" could be understood as a necessary complement enabling people to live creatively in new and more nourishing ways -- centered in the here and now. Explanation does not leave space for future creativity. It is resistant to it but cannot cannot be "future proofed" against it, as is so readily assumed.

"Explanation" has most unfortunate sociopolitical implications in that it is typically presented authoritatively, most notably as indicated by the Ex Cathedra statements associated with papal infallibility. With the body held to be a temple of the spirit, "re-cognition" by the individual of "In Cathedra" insights merits exploration. The use of "ex" also has implications of corresponding to insights of the past, when there is increasingly a felt need for the insights of the moment. The contrast can be considered to have been most usefully articulated by the quantum physicist David Bohm in his innovative work onWholeness and the Implicate Order (1980) -- with explanation and inplanation.then to be associated with his use of "explicate" and "implicate".

Explanation does however offer a rich variety of patterns which can be used to nourish the imagination essential to fruitful integrative inplanation.

Through the Ouroboros: It is clear from the sources cited above that the cyclic pattern of the Ouroboros, valued by tradition, offers a holding pattern for the insights of some physicists -- and is even indicative of the imaginative notion of multiverse and participation in it. The value of their articulations is however constrained by the emphasis on "explanation" -- one which one is invited to "look at" and "appreciate". But what then?

Missing is how one engages with it in a spirit of "inplanation". How then to trigger a complementary "inplanatory process"? How to challenge and transcend the cognitive process of "looking at" an explanation? How to embody the plane? The clues offered above into becoming a poem endeavoured to highlight potential connectivity by evoking imaginative play with "verse" in relation to universe and multiverse -- given that such widespread use is made of "verse" in conversation in the here and now. Metaphor elicits insights into inplanation.

The process of "looking at" the Ouroboros can be seen as an explanatory trap whereby it is only considered in the plane -- even as two dimensional. This of course belies the cyclic dynamic associated with it -- along the body of the serpent (a first order dynamic) -- whether according to tradition or as recently implied by its use as a mapping device. Nor is attention drawn to any potentially circular dynamic around the serpent's body at each point along its length (a second order dynamic). Curiously such explanation avoids mention of the axis through the centre of the circle along which the observer is located. More curiously the Ouroboros takes the form of a zero -- a container for nothing. The mystery of nothing is of course a current preoccupation of physics, whilst having long been a preoccupation in relation to spiritual insight. "Nothing" is also that with which many are now faced in contemplating their socio-economic futures.

Even more intriguing is the implication of the above-mentioned study by Terrence Deacon (Incomplete Nature: how mind emerged from matter, 2012). In focusing on the fundamental value of what is "absent" from conventional explanation to the effect that

Basically, it means that our best science -- that collection of theories that presumably comes closest to explaining everything -- does not include this one most defining characteristic of being you and me. In effect, our current "Theory of Everything" implies that we don't exist, except as collections of atoms. So what's missing? Ironically and enigmatically, something missing is missing. (p. 1) [emphasis added]

About which Deacon concludes, in referring to the title a book by Stuart Kauffman (At Home in the Universe: the search for laws of self-organization and complexity, 1995):

Despite the power and insights that we have gained from this powerful way of conceiving of the world, it has not helped us to feel "at home in the universe". Even as our scientific tools have given us mastery over so much of the physical world around and within us, they have at the same time alienated us from these same realms. It is time to find our way home. (p. 545) [emphasis added]

It is in this sense that the empty central portion of the Ouroboros constitutes a form of neglected invitation to an "inplanatory process" -- effectively "through" the plane of the Ouroboros as presented. Going "through" -- along the axis invisible in the two dimensional representation -- is reminiscent of folk tales relating to stepping paradoxically and counter-intuitively "into" a mirror, namely through the "looking glass" (Stepping into, or through, the Mirror: embodying alternative scenario patterns, 2008).

One classic tale, that has long nourished imagination, is that of Lewis Carroll (Through the Looking-Glass, and What Alice Found There, 1871). The metaphor has been used in physical commentary (Tony Hey and Patrick Walters, Einstein's Mirror, 1997). Extensive use is of course made of the mirror metaphor in philosophical and spiritual discourse (cf. Elizabeth Reninger, Fun With Mirrors: images of awakened mind -- mirror metaphors and the mind of Tao). The image of the Ouroboros could then be fruitfully understood as framing The Gateless Gate -- the theme of a famed collection of 48 Zen koans (cf. Configuring a Set of Zen Koan as a Wisdom Container: formatting the Gateless Gate for Twitter, 2012).

Musing through the mirror with the aid of the Muses: Clearly the arts associated with the Muses, as valued in the Greek and Roman civilizations, merit consideration as "gatekeepers" of the cognitive mirror. They are the personification of knowledge and the arts and the associated inspiration for literature, and science -- now celebrated in the role of "museums". The role of poetry is clearly recognized by them and related to that of astronomy -- surprisingly. Exploratively ("inploratively"?) they are configured below by attributing them, arbitrarily, to the classic form of the enneagram as discussed separately (Warp and Weft of Future Governance: ninefold interweaving of incommensurable threads of discourse, 2010). The pattern on the left is then superimposed on the Ouroboros in the image on the right

Configuration of the Muses on an enneagram suggestively associated with the Ouroboros

The paradoxical mirroring of a participatory multiverse -- without and within -- is appropriately noted by the title of a work by Joseph Campbell The Inner Reaches of Outer Space: metaphor as myth and as religion, 1986). However it is appropriate to note the pioneering work of Marsilio Ficino of half a millennium ago in writing what amounts to the imaginative reframing of everyday life: De Vita Coelitus Comparanda -- as described by Thomas Moore (The Planets Within: the astrological psychology of Marsilio Ficino, 1990), and separately discussed (Composing the Present Moment: celebrating the insights of Marsilio Ficino interpreted by Thomas Moore, 2001). The above argument follows from an earlier speculation (Being the Universe: a Metaphoric Frontier -- co-existent immanence of evolutionary phases, 1999).

Following the above-mentioned influential statement of Descartes, I think, therefore I am, it might be asked whether a richer range of interrelated possibilities could be configured -- perhaps inspired by the set of Muses. These might include:

• I versify, therefore I am (or "sing")
• I hypothesize, therefore I am
• I imagine, therefore I am
• I question, therefore I am
• I speculate, therefore I am (or "reflect")
• I pontificate, therefore I am (or "profess")
• I play, therefore I am (or "joke")
• I criticize, therefore I am (or "deny")
• I act, therefore I am

Strange attraction and the cognitive implications of sex: Configured as above, the Muses could also be understood as midwives in a cognitive enabling process. However, in the spirit of the argument of Deacon, what is missing is "sex" -- in which midwifery is intimately implicated. Curiously sexual dynamics, and their fundamental importance for individuals and society, are not embodied in the explanations of physics and are seemingly irrelevant to the "observer" -- irrespective of any stress on "observer participation" in the universe and the anthropic principle.

The role of a muse has long been recognized as a vital catalyst in the processes of the imagination -- most notably by poets (Daimon, Djinn, Muse and Duende: variations on a timeless experience, 2007). As noted by Wikipedia, the poet Robert Graves popularized the concept of the Muse-poet in modern times. This was based on pre-12th century traditions of the Celtic poets, the tradition of the medieval troubadours who celebrated the concept of courtly love, and the romantic poets:

No Muse-poet grows conscious of the Muse except by experience of a woman in whom the Goddess is to some degree resident; just as no Apollonian poet can perform his proper function unless he lives under a monarchy or a quasi-monarchy. A Muse-poet falls in love, absolutely, and his true love is for him the embodiment of the Muse... But the real, perpetually obsessed Muse-poet distinguishes between the Goddess as manifest in the supreme power, glory, wisdom, and love of woman, and the individual woman whom the Goddess may make her instrument... The Goddess abides; and perhaps he will again have knowledge of her through his experience of another woman... (The White Goddess, a historical grammar of poetic myth, 1948)

Given the unprecedented consequences of sexual dynamics in relation to the current pressure on resources from overpopulation, it is extraordinary that its role as a strange attractor has not benefitted from the insights of mathematics, despite the implications of various traditions, as discussed separately (Reframing the Dynamics of Engaging with Otherness: triadic correspondences between Topology, Kama Sutra and I Ching, 2011). It might be assumed that mathematicians lack both a sense of humour and any sense of the dynamics of the attractors to which they are exposed in daily life -- in contrast to poets and singers. How mathematically complex are the dynamics of pornography, which are such a focus of attention over the web? Those dynamics may well be the focus of realistic simulation in future virtual environments. The implication of such prudery for global governance merit speculative exploration -- or "inploration" (Global Governance via a Double-breasted Strange Attractor: cognitive implication in a dynamic sexual metaphor, 2009).

In this light, the challenge of "inplanation" through the Ouroboros (as an archetypal serpent) has a fundamentally "sexual" dimension (even "sexy"), appropriately complexified by the sensitivities -- cognitive and otherwise -- highlighted from a feminist perspective. With respect to such a "cosmic orifice", it might even be said that global civilization has collective psychological issues analogous to those to which Freud drew attention -- irrespective of the insights of Jung in relation to the Ouroboros. It is in this sense that the "people" dimension of the recent study by The Royal Society is scientifically irresponsible (cf. Scientific Gerrymandering of Boundaries of Overpopulation Debate: review of The Royal Society report -- People and the Planet, 2012). The process cognitively fundamental to inplanation is ignored, as discussed in that review (Formally ignoring a fundamental systemic process: the economy vs. the fucking?).

Implication of inplanation in toroidal dynamics: As noted, the Ouroboros itself is necessarily to be understood as implying a third dimension -- as a torus with a circular axis along its body with which (a first order) dynamic may be associated. This is distinct from the axis through the torus (mentioned above0, implying a paradoxical gateway with which the attraction of sexual dynamics may be associated (as a third order dynamic). This paradoxical quality is emphasized if the Ouroboros is recognized as being dynamically analogous to the vortex dynamics of a smoke ring.

Various dynamics of inplanation are fruitfully suggested by the dynamics of a torus as indicated above. This reframes the sense in which it is merely a matter of going "through" the gateway. Its paradoxical nature as a mirror calls for self-reflexive dynamics. It can even be argued that it is a matter of intertwined tori, as discussed with respect to the images below (Comprehension of Requisite Variety for Sustainable Psychosocial Dynamics: transforming a matrix classification onto intertwined tori, 2006; Enabling Wisdom Dynamically within Intertwined Tori Requisite: resonance in global knowledge architecture, 2012).

Screen shots of a dynamic virtual reality model of intertwined tori (click on each variant to access and manipulate in 3D; in the free Cortona VRML viewer, right click for preferences to switch from/to the "wireframe" presentation)
	Red torus has a vortex (smoke ring) dynamic in the model
	Blue torus has a wheel-like dynamic in the model
VRML animations by Bob Burkhardt.  As discussed in Comprehension of Requisite Variety for Sustainable Psychosocial Dynamics: transforming a matrix classification onto intertwined tori, 2006

These toroidal dynamics have implications for governance (Complexification of Globalization and Toroidal Transformation: topological implications of invagination and gastrulation in embryogenesis, 2010; Implication of Toroidal Transformation of the Crown of Thorns: design challenge to enable integrative comprehension of global dynamics, 2011; Enabling Governance through the Dynamics of Nature: exemplified by cognitive implication of vortices and helicoidal flow, 2010).

An interesting association can be inplored between the mirroring offered by the third dimension through the Ouroboros and highlighted in the cognitive dimensions of sexual intercourse. This notably features as the so-called mirror test of self-awareness -- or "mirror self-recognition". A sense of the implications for identity as experienced is offered by Douglas Hofstadter (I Am a Strange Loop, 2007) -- suggesting a collective challenge (Sustaining a Community of Strange Loops: comprehension and engagement through aesthetic ring transformation, 2010). The "strangeness" of the loop further suggests that the toroidal Ouoboros is then better understood as embodying a cognitive twist relating "inside" to "outside" as with a Möbius strip.

The challenge of the times might well be articulated in terms of the cognitive capacity for "environmental mirroring", as discussed separately (Mirror self-recognition and environmental mirroring) -- possibly in relation to hypothetical engagement with extraterrestrials (Self-reflective Embodiment of Transdisciplinary Integration (SETI): the universal criterion of species maturity? 2008).

However, as potential "multiversals", the subtitle of the latter document would call for adaptation. The restrictive limitations of the Universal Declaration of Human Rights might similarly suggest a "Multiversal" variant consistent with creative versification (cf. the experimental Universal Declaration of the Rights of Human Organization, 1971). The mirroring also has implications for current strategic initiatives (Consciously Self-reflexive Global Initiatives: Renaissance zones, complex adaptive systems, and third order organizations, 2007; Stepping into, or through, the Mirror: embodying alternative scenario patterns, 2008).

As mentioned in the annex, a case can made for a periodic ordering of cognitive transformation processes inspired by the pattern of the fundamental integrative achievement of the periodic table of chemical elements (Towards a Periodic Table of Ways of Knowing -- in the light of metaphors of mathematics, 2009; Periodic Pattern of Human Life: the Periodic Table as a metaphor of lifelong learning, 2009). This possibility can be married with the presentation of that periodic table on a torus in the following remarkable image. Imaginatively associated with the psychosocial implications of the Ouroboros, this offers the tantalizing suggestion that each element -- as a particular mode of organization -- is a form of key or door to an alternative universe. The image as a whole then offers an imaginative representation of a "sexy" multiverse.

Image by Rafael Poza (Geometria Tridimensional: sistema periodico de los elementos -- El Uno y el Todo, 2004) [see Connor Evans, Rafael Poza's Elements and the Magnetosphere: the periodic table arranged in the magnetosphere, 2010]

Not inconsistently, the above image of course echoes the field structure and wiring associated with electrical generators and electrical motors -- notably polyphase systems. The image also echoes the toroidal design of the most advanced experimental projects of physics -- arguably with fundamental cognitive implications (cf. Enactivating a Cognitive Fusion Reactor: Imaginal Transformation of Energy Resourcing (ITER-8), 2006; Dynamic Interrelationship of Symbols of Coherent Experiential Representation of Nonduality (DISCERN), 2008). The speculative possibilities of the pattern of cognitive transformations in relation to the periodic table is the theme of a separate argument (Eightfold Configuration of Nested Cycles of Cognitive Transformations: meta-pattern of connectivity through a hypersphere? 2012).

Any possibility of going "through" the Ouroboros, even paradoxically framed as a Möbius strip, calls for further reflection in the light of its "four-dimensional" equivalent. That is the Klein bottle, on which extensive commentary from a cognitive perspective has been offered by Steven Rosen (Topologies of the Flesh: a multidimensional exploration of the lifeworld, 2006). This offers a way of considering the cognitive dynamics of the interlocking tori depicted above. The sexual implication is considered separately (Intercourse with Globality through Enacting a Klein bottle, 2009).

Any inploration of the form of the Ouroboros, as indicative of more subtle insight, can benefit from understandings of the "twistedness" which can be so readily associated with its serpentine body. The tubular body may then suggest useful complexity if it is held to be like a twisted rope (cf. Edi D Bilimoria, The Snake and the Rope: problems in Western Science, 2006; Raja Rao, The Serpent and the Rope, 1960). Its "coiling", if not its "supercoiling", can be usefully associated with that of DNA, as argued in relation to knowledge by Jeremy Narby (The Cosmic Serpent: DNA and the origins of knowledge, 1999). It is the cognitive inplanation which merits special consideration (Engaging with Questions of Higher Order: cognitive vigilance required for higher degrees of twistedness, 2004; Twistedness in Psycho-social Systems: challenge to logic, morality, leadership and personal development, 2004).

A potentially interesting representation of the Ouroboros is as a 7-coloured hypersphere which can be rotated through its toroidal centre -- offering a comprehensible illustration of such twistedness in 3 dimensions. Its elusive nature might however be associated with the 7-coloured rainbow -- seldom seen, and typically only as an arc. It has long been valued in the rainbow mythologies of many cultures. Variants of the Ouroboros may be recognized as the Rainbow Serpent. As a consequence of human perceptual constraints, the rainbow also usefully highlights the participative nature of its "existence" -- as with the Ouroboros.

Inplanation in decision-making and choice: Physics now makes much of the manner in which decision is associated with (sinusoidal) wave function collapse -- highlighted by the famed thought experiment with Schrödinger's cat. The many-worlds interpretation is an interpretation of quantum mechanics that asserts the objective reality of the universal wavefunction, but denies the actuality of wavefunction collapse. It implies that all possible alternative histories and futures are real, each representing an actual "world" (or "universe"). In many-worlds, the subjective appearance of wavefunction collapse is explained by the mechanism of quantum decoherence, which resolves all of the correlation paradoxes of quantum theory. An explicit challenge to comprehension has been presented most recently by the theoretical physicists Brian Cox and Jeff Forshaw (The Quantum Universe: everything that can happen does happen, 2012).

As noted above, the sense of "many worlds" is clearly an invitation to the imagination of a poetic interpretation of the here and now, future possibilities and might-have-beens (Hugh Everett, Many Worlds Interpretation and the parallel universe paradox, Quantum Art and Poetry, 14 September 2012; Scott Borger, The Worlds Within Our World: Margaret Cavendish and James Clerk Maxwell, Viewpoints, 2010). Examples include the poems of: Margaret Cavendish (Of Many Worlds in This World, 1653; Wilfred Owen (O World Of Many Worlds).

Potentially more intriguing is the sense in which the process of decision (and associated imagination) frames and engenders the possibilities and might-have-beens -- as "universes" -- of romantic and sexual attraction. This is indicative of the imaginative entanglement of the intimacy of inplanation, as indicated by the words above of the poet Robert Graves. Rather than the explanation offered by physics (from its own "universe"?) -- regarding some hypothetical, inaccessible other universe -- this pertains to imaginative life as lived in the here and now. It offers engagement with the imaginative distinction between what happened and what might have happened.

A remarkable sense of the array of choices -- or of choice-making possibilities -- is offered by the 64 hexagrams of the I Ching, arrayed as a circular pattern (as indicated below) with indications of the pathways between them (cf. Transformation Metaphors-- derived experimentally from the Chinese Book of Changes (I Ching) for sustainable dialogue, vision, conferencing, policy, network, community and lifestyle, 1997). In their original form these are notable for the poetic commentary on each -- effectively as "verses" -- replete with metaphor to enable comprehension and memorability. Given the manner in which prefixes can be variously applied to "verse", these each imply a variety of possibilities of transformation, into which optical systems offer some insight. Ironically the I Ching could be therefore considered as a form of "Multiversal Atlas" or an "Atlas of the Multiverse" as it is open to individual experience.

Suggestive association with the Ouroboros of the 64 interrelated conditions of change of the I Ching as an indication of the circular configuration of the variety of pathways of choice and decision

A point to be made in the poetic exploitation of the metaphors of physics relating to multiverse is that this can be considered as "mining", as argued by Susantha Goonatilake (Toward a Global Science: mining civilizational knowledge, 1999) and separately discussed (Enhancing the Quality of Knowing through Integration of East-West metaphors, 2000). However, for purposes of inplanation, "mining" can be understood -- playfully -- as cognitively "making mine", appropriating to oneself any useful pattern in the moment (notably when generated with the aid of public funds). This offers an ironic contrast to the conventional academic preoccupation with "intellectual property", with all its poorly explored legal and financial consequences for rendering insight globally inaccessible to others (cf. Einstein's Implicit Theory of Relativity -- of Cognitive Property? Unexamined influence of patenting procedures, 2007).

Transcending conventional spacetime: Physics now requires extra "dimensions" to ensure the consistency and coherence of its understanding of reality. What is it then possible to understand by "dimension" -- and by whom -- remains a matter of reflection, especially when some fundamental mathematical discoveries (such as the Monster Group) only "exist" within an incomprehensible space of millions of "dimensions" (Dynamics of Symmetry Group Theorizing: comprehension of psycho-social implication,2008).

The so-called Standard Model (with string theory) requires at least 10 dimensions, namely 6 additional dimensions to the measureable 3 of space and 1 of time. For physicists, the conflict between observation and theory is resolved by making the unobserved dimensions compactified.-- however that is to be comprehended.

It is appropriate to note that any views by non-physicists regarding their access to such dimensions is severely deprecated by physicists -- in a manner only too reminiscent of religious arrogance. There is however the delightful possibility that the "compactified" dimensions are those to which humans have direct and intimate access through their conscious decision-making -- and are indeed remarkably familiar with them, despite the mysterious (incomprehensible) nature which physics has attributed to them (cf. Beyond the Standard Model of Universal Awareness: Being Not Even Wrong? 2010).

The contrast between the 3 dimensions of space and the 6 held to be compactified can be used to clarify the contrast between the "inhuman" insights of physics and the personally meaningful experience for which individuals quest. Curiously the 3 spatial dimensions invite the metaphoric projection explored by cognitive psychologists as fundamental to psychosocial organization and development (George Lakoff and Mark Johnson, Metaphors We Live By, 1980). As 3 distinct axes the following projections may be noted:

• "left" and "right", as only too evident in political discourse -- with the further possible associations to sinister and and righteous, respectively
• "up" and "down", so fundamental to development and profitability -- with the possible additional sense of salvation and damnation, respectively
• "forward" and "backward" as being of particular concern to development and change, and notably central to the claims of leaders, politicians and the military, and to accusations against them

There is the strange possibility that these 6 "directions" -- so fundamental to understanding of psychosocial dynamics and participation in them, despite being unrecognizable by physics -- are those of the compactified 6 dimensions which physics is unable to render personally meaningful. The 6 directions (associated with the 3 dimensions of space) then mirror the 6 compactified, with the time dimension as an appropriately strange bridge between them.

However, time also has two "directions" -- past and future -- then offering a total of 8 "directions", thereby engaging both traditional intuitions regarding the "dimensionality" of experience and research on cognitive limitations (cf. Representation, Comprehension and Communication of Sets: the role of number, 1978; Patterns of Conceptual Integration, 1984; George Miller, The Magical Number Seven, Plus or Minus Two: some limits on our capacity for processing information, Psychological Review, 1956).

The dimensionality of the experiential cognitive context offers a further consideration. Rather than being experienced as necessarily 6-fold or 8-fold, its dimensionality may be experientially variable. Some dimensions or directions may lack meaning or be considered irrelevant to circumstances. People may therefore choose to live (if only for a moment or a while) within a context of lower dimensionality -- exemplified in some cases of deliberate reductionism. The implications have been extensively reviewed by mathematician Ron Atkin (Multidimensional Man: can man live in three dimensions? 1981), as separately discussed (Systematic analysis of incommunicability, 2008). This suggests a sense in which "multiversality" may imply the valued flexibility associated with "versatility" -- typically challenging for institutions (cf. Alternation between Variable Geometries: a brokership style for the United Nations as a guarantee of its requisite variety, 1985).

Comprehensible topology of multiverse? Equally charming is the sense in which the extra 6 dimensions of spacetime are sometimes conjectured to take the form of a 6-dimensional Calabi-Yau manifold. This led to the idea of mirror symmetry, notably associated with so-called Membrane-theory (aka M-theory), as noted above in relation to the inspiration of Omar Khayyam (Global Brane Comprehension Enabling a Higher Dimensional Big Tent? Strategic implication in encompassing nothing and coming to naught, 2011). Astrophysicist Bernard Carr suggests the sense in which "M-theory" might be explored in terms of "Mind". There is also the suggestive indication that the 6 dimensions might be significantly associated with the poetically-enhanced 6-line coding of the I Ching hexagrams indicated above.

Playfully, visual cues to understandings of the multiverse may be further inplored through the contrast between a rendering of the "6-dimensional" Calabi-Yau manifold and a projection of the 64 "verses" of the I Ching onto one of the only symmetrical toroidal polyhedra which offers any coherence to their seeming diversity. The polyhedron offers another suggestive relationship between 4-space and 6-space.

Technical "explanation"?	Experiential "inplanation"?
Projection of I Ching hexagram labels (indicative selection) onto the 64-edged drilled truncated cube -- a drilled toroid	Imaginative visual representation of "brane-space" (Calabi-Yau manifold, larger version in Wikipedia, from Scientific American, Nov. 2007) )
Related visualizations and commentary are presented in Topological Clues to a Memorable 12-fold Systemic Pattern (2011)

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